Georges Dumézil

Georges Dumézil
Born	(1898-03-04)4 March 1898 Paris, France
Died	11 October 1986(1986-10-11)(aged 88) Paris, France
Occupation(s)	Philologist,linguist,religious studiesscholar
Spouse	Madeleine Legrand ​ (after 1925)​
Children	2
Academic background
Education	École normale supérieure
Thesis	Le festin d'immortalité(1924)
Doctoral advisor	Antoine Meillet
Other advisors	Michel Bréal
Influences	Max Müller James George Frazer Ernst Kuhn Émile Durkheim Marcel Granet Hermann Güntert Jan de Vries Otto Höfler Émile Benveniste Stig Wikander
Academic work
Discipline	Philology
Sub-discipline	Comparative mythology Indo-European studies
Institutions	Istanbul University École pratique des hautes études Collège de France
Main interests	Proto-Indo-European mythologyandsociety
Notable works	Mythe et epopee(1968–1973)
Notable ideas	Trifunctional hypothesis
Influenced	Jan de Vries Otto Höfler Stig Wikander Émile Benveniste Mircea Eliade Claude Lévi-Strauss Gabriel Turville-Petre Werner Betz Edgar C. Polomé Jaan Puhvel C. Scott Littleton Dean A. Miller Nicholas Allen

Georges Edmond Raoul Dumézil(4 March 1898 – 11 October 1986) was a Frenchphilologist,linguist,andreligious studiesscholar who specialized incomparative linguisticsandmythology.He was a professor atIstanbul University,École pratique des hautes étudesand theCollège de France,and a member of theAcadémie Française.Dumézil is well known for his formulation of thetrifunctional hypothesisonProto-Indo-European mythologyandsociety.His research has had a major influence on the fields of comparative mythology andIndo-European studies.

Early life and education

Georges Dumézil was born in Paris, France, on 4 March 1898, the son ofJean Anatole Jean Duméziland Marguerite Dutier. His father was a highly educated general in theFrench Army.

Dumézil received an elite education in Paris at the Collège de Neufchâteau, Lycée de Troyes,Lycée Louis-le-Grandand Lycée de Tarbes.He came to masterAncient GreekandLatinat an early age. Through the influence ofMichel Bréal,who was a student ofFranz Boppand the grandfather of one of Dumézil's friends, Dumézil came to masterSanskrit,and developed a strong interest inIndo-European mythologyandreligion.He began studying atÉcole normale supérieure(ENS) in 1916.DuringWorld War I,Dumézil served as an artillery officer in the French Army, for which he received theCroix de Guerre.His father was inspector-general of the French artillery corps during the war.

Dumézil returned to his studies at ENS in 1919. His most important teacher there wasAntoine Meillet,who gave him a rigorous introduction in Iranian andIndo-European linguistics.Meillet was to have a great influence on Dumézil.Unlike other students of Meillet, Dumézil was more interested in mythology than linguistics.In the 19th century, philologists such asFranz Felix Adalbert Kuhn,Max MüllerandElard Hugo Meyer(who had influenced Bréal) had conducted notable work on comparative mythology, but their theories had since been found to be mostly untenable.Dumézil became determined to restore the field of comparative mythology from its contemporary discredit.

Dumézil lectured at Lycee de Beauvais in 1920, and taught French at theUniversity of Warsawin 1920–1921.While lecturing at Warsaw, Dumézil was struck by striking similarities betweenSanskrit literatureand the works ofOvid,which suggested to him that these pieces of literature contained traces of a common Indo-European heritage.

Dumézil gained his PhD incomparative religionin 1924 with the thesisLe festin d'immortalité.Inspired by the works ofErnst Kuhn,the thesis examined ritual drinks inIndo-Iranian,Germanic,Celtic,SlavicandItalicreligion. Dumézil's early writings were also inspired by the research ofJames George Frazer,whose views were however becoming discredited due to advances in the field of anthropology. At ENS, Dumézil became a close friend ofPierre Gaxotte.Gaxotte was a follower ofCharles Maurras,leader of the nationalistAction Françaisemovement.Though some have accused Dumézil of being in sympathy with Action Française, this has been denied by Dumézil, who was never a member of the organization.

Dumézil's PhD thesis was highly praised by Meillet, who requestedMarcel MaussandHenri Hubert,both followers ofÉmile Durkheim,to assist Dumézil with further studies. For reasons unknown, the request was turned down. Mauss and Hubert were both socialists in the spirit ofJean Jaurès,who actively used their academic influence to advance their own political ideology. Hubert in particular was a ferventDreyfusardknown for hisphilosemitism,republicanism,anti-racismandGermanophobia.Dumézil had deliberately avoided attending Hubert's lectures, and had to be convinced by Meillet to provide Hubert with a copy of his PhD thesis, which Hubert subsequently bitterly criticized.The refusal of Mauss and Hubert to provide Dumézil with a position may have been motivated by suspicions that Dumézil did not agree with them politically. The rejection by Hubert led to Dumézil losing support from Meillet as well. Meilett informed Dumézil that it would be impossible for him to acquire a position in France, and encouraged him to move abroad.

Early career

Scythiancomb fromSolokha.Dumézil was greatly interested inScythianandOssetian mythology,and its relationship with widerIndo-European mythology.

From 1925 to 1931, Dumézil was Professor of theHistory of ReligionsatIstanbul University.During his years in Istanbul, Dumézil acquired proficiency inArmenianandOssetian,and many non-Indo-Europeanlanguages of the Caucasus.This enabled him to study theNart saga,on which he published a number of influentialmonographs.Dumézil developed a strong interest in theOssetiansand theirmythology,which was to prove indispensable for his future research. For the rest of his life, Dumézil would make yearly visits to Istanbul to conduct field research amongOssetians in Turkey.During this time he also published hisLe problème des centaures(1929), which examined similarities inGreekand Indo-Iranian. It was inspired byElard Hugo Meyer.Together withLe festin d'immortalité(1924) andLe crime des Lemniennes(1924),Le problème des centaureswould form part of the works Dumézil referred to as his "Ambrosia cycle".

Dumézil's work in Istanbul would be of enormous importance to his future research, and he would later consider his years in Istanbul as the happiest of his life.In 1930, Dumézil published his importantLa préhistoire indo-iranienne des castes.Drawing upon evidence fromAvestan,Persian,Greek,OssetianandArabicsources, Dumézil suggested that ancient Indo-Iranians, including theScythians,maintained a caste system which had been established before the Indo-Iranian migrations into South Asia. This article eventually caught the attention of French linguistÉmile Benveniste,with whom Dumézil entered a fruitful correspondence.

From 1931 to 1933, Dumézil taught French atUppsala University.Here he became acquainted with the influential professorHenrik Samuel Nybergand the latter's favourite students,Stig WikanderandGeo Widengren.Through Wikander and Widengren, Dumézil further became acquainted withOtto Höfler.Wikander, Widengren and Höfler would remain lifelong friends and intellectual collaborators of Dumézil. Throughout their careers, these scholars would have a strong influence on each other's research.Most notably, Höflers research on the Germaniccomitatus,and Wikander's subsequent research on related warrior fraternities among early Indo-Iranians, would have enormous influence on Dumézil's later research.

Return to France

Dumézil returned to France in 1933, where he through the assistance ofSylvain Lévi,a friend of Meillet, was able to gain a position at theÉcole pratique des hautes études(EPHE). From 1935 to 1968, Dumézil was Director of Studies at the Department ofComparative Religionat EPHE.In this capacity he was responsible for teaching and research on Indo-European religions. Students of Dumézil during this time includeRoger Caillois.At EPHE, through the recommendation of Lévi, Dumézil also attended lectures bysinologistMarcel Granet,whose methodology for the study of religions was to have a strong influence on Dumézil. Seeking to acquire knowledge of non-Indo-European cultures, Dumézil became proficient inChineseand gained a deep understanding ofChinese mythology.

Depiction of ancient rituals on aNordic Bronze Agestone slab fromThe King's Gravein southern Sweden. In histrifunctional hypothesis,Dumézil suggested thatProto-Indo-European societywas characterized by an ideology in which theProto-Indo-Europeansand their deities were hierarchically divided into classes of priests, warriors and producers.

In his research on the social structure of ancient Indo-Iranians, Dumézil was greatly aided by Benveniste, who had earlier been critical of Dumézil's theories.During his early years at EPHE, Dumézil modified many his theories. Most importantly, he increasingly shifted his focus from linguistic evidence to evidence from ancient social structures.Iranologistswho influenced Dumézil in this approach includeArthur Christensen,James Darmesteter,Hermann GüntertandHerman Lommel.Notable works of Dumézil from this period includeOuranos-Varuna(1934) andFlamen-Brahman(1935).Ouranos-Varunaexamined similarities in Greek andVedic mythology,whileFlamen-Brahmanexamined the existence of a distinct priestly class among theProto-Indo-Europeans.

In the early 1930s, under the pseudonym "Georges Marcenay", he wrote some articles for the right-wing newspapersCandideandLe Jour,where he advocated an alliance between France and Italy againstNazi Germany.Dumézil's opposition toNazismfigures prominently in several of his later works on Germanic religion.At this time Dumézil joined theGrande Loge de France,a pro-Jewish masonic lodge, for which he would later be persecuted by the Nazis.

Formulation of the trifunctional hypothesis

In the late 1930s, Dumézil broadened his research to include the study of Germanic religion.His research on Germanic religion was greatly influenced by the renowned Dutch philologistJan de Vries,and also by Höfler.It was while lecturing on the Indo-European component in Germanic religion at Uppsala University in the spring of 1938 that Dumézil made a major discovery which was to revolutionize his future research.In his subsequentMythes et dieux des Germains(1939), Dumézil found thatearly Germanic societywas characterized by the same social divisions as those among the early Indo-Iranians. On this basis, Dumézil formulated histrifunctional hypothesis,which argued that ancient Indo-European societies were characterized by a trifunctional hierarchy respectively composed of priests, warriors and producers.

In Dumézil's trifunctional model, the priests were responsible for the "maintenance of cosmic and juridical sovereignty", while warriors were tasked with the "exercise of physical prowess", and the commoners were responsible for "the promotion of physical well-being, fertility, wealth, and so on".InNorse mythology,these functions were according to Dumézil represented byTýrandOdin,Thor,andNjörðrandFreyr,while in Vedic mythology, they were represented byVarunaandMitra,Indra,and theAśvins.Dumézil's trifunctional hypothesis would come to revolutionize modern research on ancient civilizations.

Career during World War II

Marble statue of theRomansky godJupiter.During World War II, Dumézil conducted pioneering studies onRoman mythology.

In the prelude to World War II, Dumézil returned to military service as a captain of the reserves in theFrench Army.He was subsequently posted atLiègeas a liaison officer with theBelgian Army.Through the assistance ofMaxime Weygand,a friend of his father, Dumézil was in April 1940 posted to the French military mission inAnkara,Turkey, where he remained during theBattle of France.He was repatriated to France in September 1940, and subsequently returned to full-time teaching at EPHE.Because he had been a Freemason as a young man, Dumézil was fired from EPHE by the pro-NaziVichygovernment in early 1941. Through the influence of colleagues, he was however able to regain his position in the fall of 1943.

During the war, Dumézil significantly reformulated his theories, and applied his trifunctional hypothesis to the study of Indo-Iranians, most notably in his workMitra-Varuna(1940). In this work, Dumézil suggested that the Indo-Iranian gods Mitra and Varuna represented juridical and religious sovereignty respectively, and that these functions were relics of an earlier Indo-European tradition also manifested in Roman and Norse mythology.In works such asJupiter, Mars, Quirinus(1941),Horace et les Curiaces(1942),Servius et la Fortune(1943) andNaissance de Rome(1944), Dumézil applied his trifunctional hypothesis to the study of the Indo-European heritage ofancient Rome.

Expanding the trifunctional hypothesis

From the late 1940s onwards, the comparative study of Vedic,RomanandNorse mythologyand society would constitute the main focus of Dumézil's research.Iranianand Greek mythology played less conspicuous roles in his research.Naissance des archanges(1945) is his sole book onIranianandZoroastrianmaterial. In this work, Dumézil suggests that the pantheon of theMitanniwas derived from an earlier pantheon shared by all Indo-Iranians, and that the main deities in the Indo-Iranian pantheon represented the three functions of Indo-European society. According to Dumézil, it was only during the rise ofZoroasterthatAhura Mazdabecame the chief deity in Iranian mythology.

Collège de France,where Dumézil from 1949 to 1968 served as Chair ofIndo-European Civilization

In the years immediately after World War II, Dumézil recruitedClaude Lévi-StraussandMircea Eliadeto EPHE, and both became close friends whom he strongly influenced. These three men are widely considered the most influentialmythographersof all time.Notable works published by Dumézil in the late 1940s includeTarpeia(1947),Loki(1948),L'Héritage Indo-Européen à Rome(1949) andLe Troisième souverain(1949). The latter work examined the role ofAryamanand his Indo-European counterparts, such the Norse godHeimdallr,in wider Indo-European mythology.Through several influential works of his friend Wikander, Dumézil came to doubt the universalist theories of Durkheim and Lévi-Strauss, and thus contended that the trinfuctional structure of Indo-European society was a distinct characteristic of the Indo-Europeans. Dumézil had studied thelanguagesand mythology of severalindigenous peoples of the Americas,and contended that trifunctionalism was not prevalent among those peoples.

Dumézil was elected to theCollège de Francein 1949, where he until 1968 was Chair of Indo-European Civilization.This position was specifically created for him.In the 1950s and 1960s, Dumézil's theories gained increasing acceptance among scholars. The spread of Dumézil's theories was greatly aided by support he received from friends such as Émile Benveniste, Stig Wikander, Otto Höfler and Jan de Vries.Notable Iranologists who adopted Dumézil's theories include Benveniste, Wikander, Geo Widengren,Jacques Duchesne-GuilleminandMarijan Mole.Dumézil was however also criticized by certainIndologists,Iranologists andRomanists.IndologistPaul Thiemenotably argued that the gods of the Mitanni were distinctly Indo-Aryan rather than Indo-Iranian, and that Dumézil's reconstruction of Indo-Iranian religion was thus mistaken. Dumézil responded vigorously to such criticism, while also continuously refining his theories. Most notably, Dumézil modified his theories on the trifunctional Indo-European social structure, which he now regarded more as an ideology than an established system.

In 1955, Dumézil spent several months as avisiting professorat theUniversity of Lima,during which he dedicated much time the study of the language and mythology of theQuechua people.During the 1950s, Dumézil conducted much research on what he hypothesised to be a war between the various functions in Indo-European mythology, which he suggested culminated in the incorporation of the third function into the first and second function. Dumézil's ideas on this topic were published inAspects de la fonction guerrière chez les Indo-Européens(1956). Other notable works published by Dumézil in the 1950s includeHadingus(1953), and several works on Roman, Celtic and Germanic religion.HisL'Idéologie tripartie des Indo-Européens,published in 1958, has been described as the best introductory work on Dumézil's core ideas.

Retirement

Académie Française,to which Dumézil was elected in 1975.

Dumézil retired from teaching in 1968, but nevertheless continued a vigorous program of research and writing which continued until his death.He would eventually become proficient in more than 40 languages, including all branches of theIndo-European languages,most languages of the Caucasus, and indigenous languages of the Americas (most notablyQuechuan). Dumézil is credited with having saved theUbykh languagefrom extinction.Hismagnum opus,Mythe et epopee,provides a thorough overview of the trifunctional ideology of Indo-European mythology, and was published in three volumes in (1968–1973).In 1974, Dumézil would earn the Prix Paul Valery for this work.

Dumézil research has been credited with being largely responsible for the revival ofIndo-European studiesand comparative mythology in the latter parth of the 20th century.He was generally regarded as the world's foremost expert on the comparative study of Indo-European mythology.From the late 1960s towards the end of his life, Dumézil's research came to be widely celebrated in the United States, where many of his works on Indo-European mythology were translated into English and published. Additional works inspired by Dumézil's theories were also published in the United States by scholars such asJaan Puhvel,C. Scott Littleton,Donald J. Ward,Udo StrutynskiandDean A. Miller.Many of these scholars were associated with theUniversity of California, Los Angeles(UCLA).

Dumézil was made anHonorary Professorof the College de France in 1969, and became a Member of theAcadémie des Inscriptions et Belles-Lettresin 1970. Dumézil was a visiting professor at UCLA in 1971. He was elected to the highly prestigiousAcadémie Françaisein 1975. His election to Académie Française was sponsored by Lévi-Strauss, who gave him the welcoming address.Dumézil was also an Associate Member of theRoyal Academy of Science, Letters and Fine Arts of Belgium,Corresponding Member of theAustrian Academy of Sciences,Honorary Member of theRoyal Irish Academy,Honorary Fellow of theRoyal Anthropological Institute of Great Britain and Ireland,and the recipient of honorary doctorates from the universities of Uppsala, Istanbul,BerneandLiège.He was an Officer of theLegion of Honor.

In the 1970s and 1980s, Dumézil vigorously continued with research and publishing, and devoted himself particularly to the study of the Indo-European components in Ossetian andScythian mythology.The much awaited third edition of hisMitra-Varunawas published in 1977.He received thePrix mondial Cino Del Ducain 1984.

In his later years, Dumézil became a visible figure in French society, and was frequently interviewed and cited in the public press. His theories on Indo-European society were celebrated byNouvelle Droitefigures such asAlain de Benoist,Michel PoniatowskiandJean Haudry,but Dumézil was careful to distance himself from them. Dumézil openly identified with the politicalright,but always presented his works as apolitical, and had many friends and admirers on theleft,such asMichel Foucault.

Criticism of political affiliations

Carlo Ginzburgcharged Dumézil with having "sympathy forNaziculture "for his works onGermanicandIndo-European religion,and accused Dumézil of conspiring to undermine "Judeo-Christian"values.

In the 1980–1990s, Dumézil came under heavy criticism from certain scholars, particularly left-wing historians,who accused Dumézil of being a crypto-Fascist and a neo-traditionalist, by implicitly defending in his scholarly writings the restoration of a traditional hierarchical order in Europe (e.g. thethree estates).Many of these critics pointed out that Dumézil's lifelong close friendPierre Gaxottehad been the secretary ofAction FrançaiseleaderCharles Maurras,and that his work had been influential on members of theEuropean New Right,includingAlain de Benoist,Jean Haudry,orRoger Pearson,who used his theories to support far-right political positions, with an "Indo-European race" (conflated withwhite people) being seen as superior to all other peoples.Bruce Lincolnhas argued that Dumézil "maintained a cautiously ambiguous relation" withNouvelle Droitefigures like de Benoist and Haudry, "both of whom courted him avidly".

During the 1930s, Dumézil supported the far-right, royalist, anti-democratic, and anti-German Action Française. While he held for a whileBenito Mussoliniin high regard,he steadfastly opposed Nazism and voiced as a journalist his opposition to the growing danger posed by German nationalism.However, Dumézil never joined Action Française, contending that "too many things separated [him] from them. The credo of the Action Française was a block: it forbade both appreciatingEdmond Rostandand believing in the innocence ofCaptain Dreyfus."Furthermore, Dumézil joined theFree Masonryin the early 1930s as a member of the Portique lodge of theGrande Loge de Franceof theScottish Rite,and was consequently dismissed from his teaching positions and from the civil service by thecollaborationistVichy Stateduring World War II.

Some critics, particularly adherents of Lévi-Strauss, contended that the mythological and social structures Dumézil identified with Indo-Europeans were not distinctly Indo-European, but rather characteristic of all humanity. Among those wereColin Renfrew,who doubts that Indo-Europeans had anything distinctly in common beyond speaking Indo-European languages.The harshest critics of Dumézil wereArnaldo MomiglianoandCarlo Ginzburg,who charged Dumézil with having "sympathy for Nazi culture" due to his writings on Germanic religion in the 1930s.They also accused Dumézil's trifunctional hypothesis of similarity with Fascism, and wrote that his reconstruction of Indo-European society was motivated by a desire to abolish "Judeo-Christian"values. Momigliano had himself been a member of theNational Fascist Partyin the 1930s, but was not open about this.

Dumézil was also defended by many colleagues, including C. Scott Littleton, Jaan Puhvel,Edgar C. Polomé,Dean A. Miller, Udo Strutynski, and most notably byDidier Eribon.Polomé and Miller saw the criticism of Dumézil as an expression of political correctness and Marxist ideology, and questioned the scholarly credentials of the critics.Dumézil himself responded vigorously to these accusations, pointing out that he had never been a member of a Fascist organization, never been sympathetic to Fascist ideology, and that the ancient Indo-European hierarchical social structure never appealed to him.In order to clarify his political position, he declared to Éribon in 1987: "the principle, not simply monarchical, but dynastic, which protects the highest office of the State from caprices and ambitions, seemed to me, and still seems to me, preferable to the generalized election in which we have been living sinceDantonand Bonaparte. The example of the [constitutional] monarchies of the North (of Europe) confirmed to me this feeling. Of course, the formula is not applicable in France. "

Death and legacy

Animated map ofIndo-European migrationsin accordance with theKurgan hypothesis.Dumézil's research, along with that ofMarija Gimbutas,formed a basis for modernIndo-European studies.

Dumézil died in Paris from a massivestrokeon 11 October 1986. He had deliberately refrained from writing a memoir, believing that the legacy of his work should stand on its scholarly merits alone.However, shortly before his death, Dumézil made a series of in-depth interviews with his defender Eribon, which were subsequently published inEntretiens avec Georges Dumézil(1987). This book remains the closest Dumézil ever came to writing a memoir.Upon his death, Dumézil left a number of unfishined works on Indo-European mythology, some of which were subsequently edited by his friends and published.

Accusations of Fascist sympathies continued after Dumézil's death. Eribon'sFaut-il brûler Dumézil?(1992) has been credited with permanently debunking accusations that Dumézil was a crypto-Fascist.Charges of Fascist sympathies have nevertheless continued to be leveled, most notably by Eliade's former studentBruce Lincoln.Inspired by the critique of Momigliano and Ginzburg, Lincoln has criticized Dumézil from aMarxistperspective, and suggested that Dumézil was a Germanophobic Fascist.Similar accusations have also been leveled by the Swedish Marxist historianStefan Arvidsson,who hopes that the "exposure" of Dumézil's alleged political Fascist sympathies may lead to the abolishment ( "Ragnarök") of the concept of Indo-European mythology.

Throughout his career, Dumézil published more than seventy-five books and hundreds of scholarly articles.His research continues to have a strong influence among Indo-Europeanists,classicists,Celticists,Germanicists,and Indologists.Prominent scholars heavily influenced by Dumézil include Emile Benveniste, Stig Wikander, Jan de Vries,Gabriel Turville-Petre,Werner Betz,Edgar C. Polomé, Jaan Puvhvel,Joël Grisward,Nicholas Allen,Georges Charachidzé,François-Xavier Dillmann,Jacques Duchesne-Guillemin,Daniel Dubuisson,Lucien Gerschel,Emily Lyle,Dean A. Miller,Alwyn Rees,Brinley Rees,Robert Schilling,Bernard Sergent,Udo Strutynski,Donald J. WardandAtsuhiko Yoshida.Along withMarija Gimbutas,the research of Dumézil continues to form the basis for modern Indo-European studies.His formulation of the trifunctional hypothesis has been described by C. Scott Littleton as one of the most important scholarly achievements of the 20th century.Since 1995, the Académie Française awards the annualPrix Georges Dumézilfor a work of philology.

Honours and awards

Honours

• Officier of theLegion of Honour
• Croix de Guerre 1914-1918
• Commander of theOrdre des Palmes académiques

Acknowledgement

• Member of theAcadémie Française
• Member of theAcadémie des Inscriptions et Belles-Lettres
• Member of theRoyal Academy of Science, Letters and Fine Arts of Belgium
• Member of theAustrian Academy of Sciences
• Member of theRoyal Irish Academy

Honorary degrees

• University of Liège
• University of Bern
• Uppsala University
• Istanbul University

Awards

• Prix mondial Cino Del Duca

Personal life

Dumézil married Madeleine Legrand in 1925, with whom he had a son and a daughter.

Selected works

• —— (1924).Le crime des Lemniennes: rites et légendes du monde Égéen(in French). Paris: Geuthner.ISBN978-2-7053-1071-4.
• —— (1924).Le festin d'immortalité: Etude de mythologie comparee indo-europenne.Annales du MuseeGuimet, Bibliothèque d'etudes (in French). Vol. 34. Paris: Geuthner.
• —— (1929).Le problème des Centaures: Etude de mythologie comparée indo-européenne.Annales du MuseeGuimet, Bibliothèque d'etudes (in French). Vol. 41. Paris: Geuthner.BnF320570351.
• —— (1930).Légendes sur les Nartes: suivies de cinq notes mythologiques(in French). Paris: Champion.
• —— (1931).La langue des Oubykhs(in French). Paris: Champion.
• —— (1932).Études comparatives sur les langues caucasiennes du nord-ouest(in French). Paris: Adrien-Maisonneuve.
• —— (1933).Introduction a la grammaire comparee des langues caucasiennes du nord(in French). Paris: Champion.
• —— (1933).Recherches comparatives sur le verbe caucasien(in French). Paris: Champion.
• —— (1934).Ouranos-Varuna: Etude de mythologie comparée indo-européenne(in French). Paris: Adrien-Maisonneuve.
• ——; Charmet, Raymond (1935).Flamen-Brahman.Annales du Musée Guimet, Bibliothèque de vulgarisation (in French). Vol. 51. Paris: Geuthner.
• —— (1937).Contes lazes.Travaux et mémoires de l'Institut d'ethnologie (in French). Vol. 27. Paris: Institut d'ethnologie.
• —— (1939).Mythes et dieux des Germains: Essai d'interpretation comparative(in French). Paris: Leroux.
• —— (1941).Jupiter, Mars, Quirinus: Essai sur la conception indo-européennes de la societe et sur les origines de Rome(in French). Paris: Gallimard.
• —— (1942).Horace et les Curiaces(in French). Paris: Gallimard.
• —— (1943).Servius et la fortune(in French). Paris: Gallimard.
• —— (1944).Naissance de Rome: Jupiter, Mars, Quirinus II(in French). Paris: Gallimard.
• —— (1945).Naissance d'archanges, Jupiter, Mars, Quirinus III: Essai sur la formation de la theologie zoroastrienne(in French). Paris: Gallimard.
• —— (1947).Tarpeia(in French). Paris: Gallimard.
• —— (1948).Loki(in French). Paris: G. P. Maisonneuve.
• —— (1948).Mitra-Varuna: Essai sur deux representations indo-europennes de la souverainete(in French). Paris: Gallimard.
• —— (1949).L'heritage indo-europenne a Rome(in French). Paris: Gallimard.
• —— (1949).Le troiseme souverain: Essai sur le dieu indo-iranien Aryaman et sur la formation de l'histoire mythique d'Irlande(in French). G. P. Maisonneuve.
• —— (1952).Les dieux des Indo-Europennes(in French). Paris: Presses Universitaires de France.
• —— (1954).Rituels indo-européennes a Rome(in French). Paris: Klincksieck.
• —— (1956).Aspects de la fonction guerriere chez les Indo-Européennes(in French). Paris: Presses Universitaires de France.
• —— (1956).Déesses latines et mythes védiques(in French). Brussels: Collection Latomus.
• ——, ed. (1957).Contes et legendes des Oubykhs(in French). Translated by Dumézil, Georges. Paris: Institut d'ethnologie.
• —— (1958).L'ideologie tripartie des Indo-Européennes(in French). Collection Latomus.
• —— (1959).Etudes oubykhs(in French). A. Maisonneuve.
• —— (1959).Les dieux des Germains: Essai sur la formation de la religion scandinave(in French). Paris: Presses Universitaires de France.translation published inMythe et epopee,three volumes, Gallimard (Paris), 1968–73.
• —— (1960).Documents anatoliens sur les langues et les traditions du Caucase(in French). A. Maisonneuve.
• —— (1964).Notes sur le parler d'un Armenien musulman de Hemsin(in French). Brussels: Palais des Academies.
• ——, ed. (1965).Le livre des heros(in French). Translated by Dumézil, Georges. Paris: Gallimard.
• —— (1966).La religion romaine archaique(in French). Paris: Payot.
• —— (1970).Archaic Roman Religion.Translated by Krapp, Philip. Chicago: University of Chicago Press.— translation ofLa religion romaine archaique
• —— (1970).The Destiny of the Warrior.Translated by Hiltebeitel, Alf. Chicago: University of Chicago Press.
• —— (1970).Du myth au roman: La saga de Hadingus(in French). Paris: Press universitaires de France.
• —— (1970).Heur et malheur de guerrier(in French) (2nd ed.). Paris: Presses Universitaires de France.
• —— (1973).From Myth to Fiction: The Saga of Hadingus.Translated by Coltman, Derek. Chicago: University of Chicago Press.— translation ofDu myth au roman: La saga de Hadingus
• —— (1973).Gods of the Ancient Northmen.Berkeley: University of California Press.
• —— (1974).The Destiny of a King.Translated by Hiltebeitel, Alf. Chicago: University of Chicago Press.
• —— (1975).Fêtes romaines d'été et d'automne suivies de Dix questions romaines(in French). Paris: Gallimard.
• —— (1977).Les dieux souverains des indo-européennes(in French). Paris: Gallimard.
• —— (1978).Romans de Scythie et d'alentour(in French). Paris: Payot.
• —— (1979).Discours(in French). Paris: Institut de France.
• —— (1979).Mariages indo-européennes, suivi de Quinze questions romaines(in French). Paris: Payot.
• —— (1980).Camillus: A Study of Indo-European Religion as Roman History.Translated by Aronowicz, Annette; Bryson, Josette. Berkeley: University of California Press.
• —— (1981).Pour un Temps(in French). Paris: Pandora Editions.
• —— (1983).La courtisane et les seigneurs colores, et autres essais(in French). Paris: Gallimard.
• —— (1983).The Stakes of the Warrior.Berkeley: University of California Press.
• —— (1986).L'Oubli de l'homme et l'honneur des dieux(in French). Paris: Gallimard.
• —— (1986).The Plight of a Sorceror.Berkeley: University of California Press.
• —— (1987).Apollon sonore et autres essais: vingt-cinq esquisses de mythologie(in French). Paris: Gallimard.
• —— (1987).Entretiens avec Didier Eribon(in French). Paris: Gallimard.
• —— (1988).Mitra-Varuna: An Essay on Two Indo-European Representations of Sovereignty.Translated by Coltman, Derek (2nd ed.). New York: Zone Books.ISBN978-0-942299-12-0.— translation ofMitra-Varuna: Essai sur deux representations indo-europennes de la souverainete
• —— (1994).Le Roman des jumeaux et autres essais: vingt-cinq esquisses de mythologie(in French). Paris: Gallimard.
• —— (1996).Archaic Roman Religion: With an Appendix on the Religion of the Etruscans.Baltimore, MD: Johns Hopkins University Press.LCCN96014884.
• —— (1999).The Riddle of Nostradamus: A Critical Dialogue.Translated by Wing, Betsy. Baltimore: Johns Hopkins University Press.ISBN978-0-8018-6128-4.

See also

• Hector Munro Chadwick
• John Colarusso
• Dennis Howard Green
• Winfred P. Lehmann
• J. P. Mallory
• Franz Rolf Schröder
• Calvert Watkins
• Martin Litchfield West

Sources

• Académie Française."Prix Georges Dumézil".academie-francaise.fr(in French).Retrieved6 October2020.
• Arvidsson, Stefan(June 1999)."Aryan Mythology As Science and Ideology".Journal of the American Academy of Religion.67(2).Oxford University Press:327–354.doi:10.1093/jaarel/67.2.327.JSTOR1465740.Retrieved8 September2020.
• Arvidsson, Stefan(2006).Aryan Idols: Indo-European Mythology as Ideology and Science.University of Chicago Press.ISBN0226028607.
• Carlson, Maria (2008)."A Detailed Look at Stefan Arvidsson's Aryan Idols".Slavic Cultural Studies.University of Kansas.Retrieved13 September2020.
• Dumézil, Georges (1985)."Science et politique. Réponse à Carlo Ginzburg".Annales. Histoire, Sciences Sociales(in French).40(5).School for Advanced Studies in the Social Sciences:985–989.doi:10.3406/ahess.1985.283216.JSTOR27583135.S2CID162317036.Retrieved17 September2020.
• Dumézil, Georges;Eribon, Didier(1987).Entretiens avec Didier Eribon(in French).Gallimard.ISBN2070323986.
• Dumézil, Georges (2006). "Une idylle de vingt ans (A. Momigliano, OPVS, II, 2 pp. 329–341)".L'oubli de l'homme et l'honneur des dieux et autres essais(in French).Gallimard.ISBN2070703169.
• Eribon, Didier(1992).Faut-il brûler Dumézil?(in French).Flammarion.ISBN2080667092.
• Ginzburg, Carlo(1989). "Germanic Mythology and Nazism: Thoughts on an Old Book by Georges Dumézil".Clues, Myths, and the Historical Method.Johns Hopkins University Press.pp. 114–131.ISBN1-4214-0991-7.
• Lincoln, Bruce(1991). "Shaping the Past and the Future".Death, War, and Sacrifice: Studies in Ideology & Practice.University of Chicago Press.pp. 231–243.ISBN0-226-48199-9.
• Lincoln, Bruce(1999).Theorizing Myth: Narrative, Ideology, and Scholarship.University of Chicago Press.ISBN0226482022.
• Lincoln, Bruce(15 March 2010)."DUMÉZIL, Georges".Encyclopædia Iranica.Retrieved16 September2020.
• Littleton, C. Scott(2005)."DUMÈZIL, GEORGES".In Jones, Lindsay (ed.).Encyclopedia of Religion.Vol. 4 (2 ed.).Macmillan Reference USA.pp. 2518–2520.ISBN0-02-865737-3.
• Littleton, C. Scott(1999)."Gods, Myths And Structures: Dumézil".InGlendinning, Simon(ed.).The Edinburgh Encyclopedia of Continental Philosophy.Psychology Press.pp. 558–568.ISBN1579581528.
• Miller, Dean A.(2000)."Georges Dumézil: Theories, Critiques and Theoretical Extensions".Religion.30.Routledge:27–40.doi:10.1006/reli.1999.0239.S2CID171034204.Retrieved17 September2020.
• Momigliano, Arnoldo(October 1984)."Georges Dumézil and the Trifunctional Approach to Roman Civilization".History and Theory.23(3).Wiley-Blackwell:312–330.doi:10.2307/2505078.JSTOR2505078.Retrieved17 September2020.
• Momigliano, Arnoldo(1994). "Introduction to a Discussion to Georges Dumézil".Studies on Modern Scholarship.University of California Press.pp. 286–301.ISBN0-520-07001-1.
• Polomé, Edgar C.(1999)."About Dumézil".Journal of Indo-European Studies.27(1): 248–251.ProQuest206808390.
• Scott, Paula Pyzik (5 November 2003)."Georges (Edmond Raoul) Dumezil".Contemporary Authors.Gale.Retrieved16 September2020.
• "M George Dumézil".The Times.16 October 1986. p. 22 – viaGale.

Further reading

• Allen, Nicholas(1987). "The ideology of the Indo-Europeans: Dumézil's theory and the idea of a fourth function".International Journal of Moral and Social Studies.2(1): 23–39.
• Allen, Nicholas(1999)."Hinduism, structuralism and Dumézil"(PDF).InPolomé, Edgar C.(ed.).Miscellanea Indo-Europea.Journal of Indo-European Studies Monograph Series.Vol. 33.Institute for the Study of Man.pp. 241–260.ISBN0941694712.ISSN0895-7258.
• Belier, Wouter W. (1991).Decayed Gods: Origin and Development of Georges Dumézil's Idéologie Tripartie.BRILL.ISBN9004301518.
• Burgess, Patricia, ed. (1986). "Georges Dumézil".Annual Obituary.Vol. 86.St. James Press.pp. 575–576.ISBN1558620133.
• Coutau-Bégarie, Hervé(1998).L'œuvre de Georges Dumézil: Catalogue Raisonné.Economica.ISBN2717835482.
• Dubuiosson, Daniel[in French](2006).Twentieth Century Mythologies: Dumézil, Lévi-Strauss, Eliade(2 ed.).Equinox Publishing.ISBN1845530217.
• Fussman, Gerard(1987)."Hommage à Georges Dumézil".Collège de France.Retrieved16 September2020.
• Haugen, Einar(1956).The Mythical Structure of the Ancient Scandinavians: Some Thoughts on Reading Dumézil.
• Littleton, C. Scott(1982).The New Comparative Mythology: An Anthropological Assessment of the Theories of Georges Dumézil(3 ed.).University of California Press.ISBN0520041038.
• Segal, Robert Allan, ed. (2006).Structuralism in Myth: Lévi-Strauss, Barthes, Dumézil, and Propp.Taylor & Francis.ISBN0815322607.
• Polomé, Edgar C.,ed. (1996).Indo-European Religion After Dumézil.Journal of Indo-European Studies Monograph Series.Vol. 16.Institute for the Study of Man.ISBN0941694518.ISSN0895-7258.
• Strutynski, Udo(1975).George Dumézil and the Study of the Indo-European Component in Germanic Mythology.University of California, Los Angeles.ISBN9780942299120.OCLC320183328.

External links

• Overview of Dumézil's career(in French)
• Academie Française biography of Dumézil(in French)